Ephesians 4 Unity in Diversity in Church
The
Seven
Ones
in
Ephesians 4 Denies the Trinity, outlaws all performance rhetoric or
music and includes the definition of the Church, ekklesia or in Paul's
use, the synagogue which is a school (only) of the Word (only) Gifted
founders were eye and ear witnesses to deliver Jesus Christ's message
from God the Father. That is defined as the sole resource or
"that which is written for the edification or education of the
disciples: a disciple is not a ceremonial worshiper but a student.
Paul
says there are sven "things" but he did not say THAT'S ALL: If anyone
believes that and continues to collect a wage for teaching anything
elde then he is a crimimal. Ephesians 3 defines the role of the
assembly as singular: to make known the manifold wisdom of
God. No one can contribute anything "beyond the sacred pages." In
Ephesians 4 Paul will say that Christ has protected His School of the
Word by gifted teachers. This is the only way to mark false teachers
and "synagogues of Satan."
Jer 23:16 Thus saith the Lord of hosts,
Hearken not unto the
words
of the prophets that prophesy unto you;
they make you vain:
they speak a vision of
their own heart,
and not out of the
mouth of
the Lord.
Thus saith the Lord, After this
manner will I mar
the pride of
Judah,
and the great
pride
of
Jerusalem. Jer 13:9
This evil
people, which refuse to hear my words,
........which
walk
in
the
imagination of their heart,
[twisted]
........and
walk
after
other
gods,
to serve them,
........and
to
worship
them,
shall
even be as this girdle, which is good for
nothing. Jer 13:10
> For I
spake NOT unto your
fathers, nor
commanded
them
in the
day that I brought them out of the land of Egypt,
concerning burnt offerings or sacrifices: Jeremiah 7:22
> But this
thing commanded I them,
saying,
Obey my voice, and I will be your
God, and ye shall
be my people:
and
walk ye in all the ways that I have
commanded you,
that
it may be well unto you. Jeremiah
7:23
> But they HEARKENED NOT, nor inclined their
ear,
but
walked in the counsels and in the imagination
of their evil heart,
and
went backward, and not forward.
Jeremiah 7:24
Jer 23:17 They say still unto them
that despise
me,
The Lord hath said, Ye shall
have peace;
and they say unto every one
that walketh
after the imagination of
his own heart,
No evil shall come upon you.
Despise tthe Word of God:
Blasphēmo , āre, ak profanely of
sacred things, “eis theous” Pl.R.381e; offer
rash
prayer I.
v.a., = blasphēmeō (eccl. Lat.), to revile, reproach,
Vulg. 1 Par. 20, 7; God and
divine things, to blaspheme: “Christum,” Prud. Apoth.
415: “nomen Domini,” Tert. adv.
Jud. 13 fin.; Vulg. Lev. 24, 11; id. Matt. 9. 3; 26, 65.
2. speak ill or to the prejudice of one, slander,
“peri tēs emēs diatribēs”
PAUL AND PETER EXCLUDE THE
PREVAILING PAGAN RITUALS BEFORE THEY
DEFINE THE CHURCH.
Eph. 4:1 I therefore, the prisoner
of the Lord, beseech you that ye walk worthy of the vocation
wherewith ye are called,
2564. kaleo, kal-eh´-o; akin to the base of
2753; to “call” (properly, aloud, but used in a variety of
applications, directly or otherwise): — bid, call (forth), (whose,
whose sur-)name (was (called)).
2753. keleuo, kel-yoo´-o; from a primary ke÷llw kello (to
urge on); “hail”; to incite by word, i.e. order: — bid, (at, give)
command(-ment).
Eph. 4:2 With all lowliness and
meekness, with longsuffering, forbearing one
another in love;
There is no upper Case "S"pirit in the text.
It is not the Holy Spirit. The context is not a complex
godhead but the spirit or mind which unites all of the members of a
congregation toward one goal. Paul defines the "synagogue" in Romans 15
to exclude the pagan sects identified by their diet in the
marketplace. He excludes all that does not edify which here means
to educate "with that which is written for our learning."
Eph. 4:3 Endeavouring to keep the unity of the spirit in the
bond of peace.
The Church of Christ is the Body of Christ,
therefore, the "spirit" is the spirit OF unity within that body.
Body and spirit are alalogs of the human bod. If a human
body has two "spirits" or minds driving it it cannot accomplish the
sole purpose from Ephesians three which is to make known the manifest
wisdom of God to the "principalities and powers." This is similar
to Job's being God's human agent to withstand the influence of Satan.
Paul's purpose is not to make a legal list of seven essentials but to
both exclude the world and the wise so that the body can be edified or
educated to withstand the very onslaught which drives most of
christianism.
Eph. 4:4 There is one body, and one spirit,
even as
ye are called in one hope of your calling;
One of the essentials of "unity" narrowly defined by Barton W. Stone is
a rejection of any speculation on the various views of the "trinity."
There is only ONE GOD and He is not composed of three
family members internal or external. Paul made it clear that
there are only TWO "actors." The One God made Himself fully
known is Jesus of Nazareth and it is Jesus as the Chrit with Whom we
have to do in all that we do.
Eph. 4:5 One Lord, one faith,
one
baptism,
Acts 10:37 That word, I say, ye know, which was published
throughout all Judaea,
and began from Galilee, after the
baptism which John preached;
Acts 10:38 How God anointed Jesus of Nazareth with the Holy
Ghost and with power:
who went about doing good, and
healing all that were oppressed of the devil;
for God was with him.
John 14:10 Believest thou not that I am IN the Father,
and the Father IN me?
the words that I speak unto you I
speak not of myself:
but the Father that dwelleth
in me, he doeth the works.
John 14:11 Believe me that I am in the Father, and the Father
in me:
or else believe me for the very
works’
sake.
1Cor. 1:3 Grace be unto you, and peace,
from God our Father,
and from the Lord Jesus
Christ.
1Cor. 8:5 For though there be that are called gods, whether in heaven
or in earth,
(as there be gods many, and lords
many,)
1Cor. 8:6 But to us
there is but ONE GOD, the
Father, of whom are all things, and we in him;
and ONE LORD Jesus
Christ, by whom are all things, and we by him
Gal. 1:1 Paul, an apostle, (not of men, neither by man,
but by Jesus Christ,
and God the Father,
who raised him from the dead;)
Gal. 1:3 Grace be to you and peace
from God the Father,
and from our Lord Jesus
Christ,
And there is only One invisible, incomprehensible Deity and no man
knows the Father unless the Son makes Him known. Therefore, there can
be no unity when people dismiss the Words of Christ as Spirit and Life
and impose their own opinion. The 7 Ones EXCLUDES diversities;
Eph. 4:6 One God and Father
of all, who is above all, and through all, and in
you all.
This is the One GOD and One LORD in
the address of all of the Epistles. The Holy Spirit whose name is
Jesus Christ the Righteous because it is the Spirit OF Christ does not
appear as a person. Therefore, based on all clasically trinitarians and
the inventors of the term none of them would be in "unity" with anyone
who taught that God (singular term) is really three equal centers
of consciousness with their own emotions and plans. You would be
lucky if they burned you with wet wood so you smothered before you
fried.
Eph. 4:7 But unto every one of us is given
grace according to the measure
of the gift of Christ.
Titus 2:11 For the grace of God that bringeth
salvation hath appeared to all men,
Titus 2:12 Teaching us that,
denying ungodliness and worldly
lusts,
we should live soberly,
righteously,
and godly,
in this present world;
kosm-ikos , ē, on, (kosmos IV)
s.v. Orpheus: Astrol., k. kentra skhēma
Orpheus , eōs, o(, Dor. Orphēs Ibyc.10A,
Orphēn Hdn.Gr.1.14:—
A. Orpheus, Pi.P.4.177,
Pl.R.364e,
etc.:—Adj.
Orpheios ,
a,
on,
E.Alc. 969(lyr.),
Pl.Lg.829e; or
Orphikos ,
ē,
on,
Hdt.2.81 ; “
en tois O. epesi kaloumenois”
Arist.de
An.410b28.\
Epos , older wepos SIG9
(v. infr.), etc., eos, to (Skt.
A. vácas
'word', 'hymn', cf.
eipon):
1. song or
lay accompanied by music,
8.91,
17.519.
IV. in pl.,
epic poetry, Opposite.
melē (lyric poetry),
iambeia, dithuramboi, etc., “
rhaptōn epeōn aoidoi”
Pi.N.2.2 ; “
ta Kupria epea”
Hdt.2.117, cf.
Th.1.3,
X.Mem.1.4.3,
Pl.R.379a, etc. ;
“
epea te poiein pros luran t' aeidein”
Theoc.Ep.21.6 ; “
nikēsas epos”
IG3.1020
;
poētēs epōn
Skhēma 2. appearance, Opposite. the reality, ouden allo plēn . . s. a mere outside, E.Fr.25, cf. 360.27,
Pl.R.365c; show,
pretence, “ēn de touto . . s. politikon tou logou” Th.8.89; ;
“skhēmasi kai khrōmasi mimeisthai”
esp. outside show, pomp, to tēs arkhēs s. Pl.Lg.685c;
X.Smp.7.5; en . . mousikē [hēs to kitharizein kai to adein kai to embainein orthōs;] kai skhēmata . . kai melē enesti figures and tunes, Pl.Lg.655a 10.
= to aidoion LXXIs.3.17.
Epithu_m-ia lust of the EYE, lust of the EAR says
Barnes of Amos
Titus 2:13 Looking for that blessed hope,
and the glorious appearing of the
great God and our Saviour Jesus Christ;
Titus 2:14 Who gave himself for us,
that he might redeem us from all
iniquity,
and purify unto himself a
peculiar people,
zealous of good works.
Jesus will not PRAY for the "world" or KOSMOS which is the concept
brought from Babylon by Pythagoras: His sect was one of those SILENCED
in Romans 14 if they wanted to attend the open synagogue defined in
Romans 15 where SELF-pleasure specificially outlaws all of what Jesus
called the Scribes, Pharisees He called Hypocrites: in the Ezekiel 33
version Christ named entertaining speakers, singers and instrument
players as PROOF that the speakers were mercinaries and the audience
was looking for entertainment--the reason butterflies flock to
instrumental churches.
Jesus said that God HIDES Himselve (very well, thank you) from the
Wise: the Sophists:
Luke 10:21 In that hour Jesus rejoiced in spirit, and said,
I thank thee, O Father, Lord of heaven and earth,
that thou hast hid these things from the wise and prudent,
and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
1Cor. 1:19 For it is written, I will DESTROY the wisdom
of
the WISE,
and will bring to nothing the
understanding of the prudent.
1Cor. 1:20 Where is the wise? where is the scribe?
where is the disputer of this
world?
hath not God made foolish the
wisdom of this world?
1Cor. 1:21 For after that in the wisdom of God
the world by wisdom knew not God,
it pleased God by the foolishness
of PREACHING to save them that believe.
1Cor. 3:18 Let no man deceive himself. If any man among
you
seemeth to be wise in
this world,
let him become a fool, that he
may be wise.
1Cor. 3:19 For the wisdom of this world is foolishness with
God.
For it is written, He taketh the
wise in their own craftiness.
1Cor. 3:20 And again, The Lord knoweth the thoughts of the
wise, that they are vain.
Matthew 28:19 Go ye therefore,
and teach all nations,
baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost:
Matthew 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
Sophis-tês , ou, ho, master of one's craft, adept, expert, of diviners,
Hdt.2.49; of poets, meletan
sophistais prosbalon Pi.I.5(4).28
,
cf.
Cratin.2; of musicians, sophistês . . parapaiôn chelun
A.Fr.314, cf. Eup.447, Pl.Com. 140; sophistêi Thrêiki (sc.
Thamyris) E.Rh.924, cf. Ath.14.632c: with mod
II. from late v B.C., a Sophist, i.e. one
who gave lessons in grammar, rhetoric, politics, mathematics, for
money, such as Prodicus, Gorgias, Protagoras, a quibbler, cheat,
a
RHETORICIAN as the primary meaning of a HYPOCRITE.
hoi s. tōn hierōn melōn” A sophist, serpent, makes MUSICAL
MELODY with a congregation AS a harp and cannot grasp that IN THE HEART
is a place.
WISDOM IS: sophia , Ion. -iē, h(, prop. A.
[select] cleverness or skill in handicraft and
art, as in carpentry, tektonos, hos rha te pasēs eu eidē s. Il.15.412; of the Telchines,
Pi.O.7.53; hē entekhnos s., of Hephaestus and Athena, Pl.Prt.32 1d; of Daedalus and
Palamedes, X.Mem.4.2.33, cf. 1.4.2; in music and singing,
tekhnē kai s. h.Merc.483, cf. 511; in poetry,
WISE: Sophos A.
[select] skilled in any handicraft or art, clever,
harmatēlatas s. Pi.P.5.115, cf. N.7.17; “kubernētēs” A.Supp.770; “mantis” Id.Th.382;
The Mantis were the Mad Women of Corinth: history notes that any male
who would sing and play in a religious sense was "drunk, perverted or
just mocking."
Plato's
Symposium is the "getting drunk on wine" before they sang, or
the CROOKED GENERATION.
Aristodemus
meeting Socrates smartly attired expresses his surprise at so unusual a
circumstance. Socrates explains that being invited to dine with Agathon
he feels bound to go “in finery to the fine”; and he presses
Aristodemus, although uninvited, to accompany him. On the road
Socrates, immersed in thought, lags behind, and Aristodemus arrives at
Agathon's alone. Not till they are half-way through the meal does
Socrates appear; and Agathon rallies him on his devotion to
sophia.
The proposal of Pausanias to
restrict the potations, in view of yesterday's banquet, and that of
Eryximachus to dismiss the flute-girl and amuse themselves by logoi, are unanimously agreed to. Then
Eryximachus propounds an idea of Phaedrus, that Eros is the best
possible theme for encomia, and suggests that each of the party in
turn, commencing with Phaedrus, should now deliver an encomium on Eros.
This suggestion is applauded by Socrates. Of the encomia the most
noteworthy were the following:—
OF SOPHIA: Sophia is the mother of ZOE in
Gnosticism or EVE.
d The varying nomoi concerning Eros may be classified
thus:—
(1) In all Greek states except Athens the
nomos is simple, either (a) approving paederastia, as in Elis and
Boeotia; or (b） condemning it, as in Ionia and states
subject to barbarian rule, where it is held to foster a dangerous
spirit of independence (e.g. Harmodius and Aristogiton).
ÎHHThis was the message of
Jesus consigning the PIPERS wanting to make sing (Lament) and dance
(squirm) under the initiation of Dionysus the old wineskin God in the
temple
(2) At Athens the nomos is complex. (a) Eros is approved, and its
excesses condoned, when directed towards superior youths approaching
manhood. (b) It appears to be condemned, in so far as
parents forbid their boys to hold converse with “erastae.” The
explanation of this ambiguous attitude must be sought in the principle
laid down above, that the moral quality of an act depends upon the
conditions of its performance. The Athenian nomos (LEGALISM) provides a test for
distinguishing between good and bad forms of Eros: the test of
time shows whether or not the right motive (desire for aretē) actuates both the lover and his
object. This motive alone justifies all erotic pursuits and surrenders,
even mutual deception: hence we conclude that kalon aretēs heneka kharizesthai.
This is the message of GRACE only
kharizō
2. gratify or indulge a
humour or passion,
3. in erotic sense, grant favours to a
man, Ar.Ec.629
(anap.), Pl.Smp.182a, Phdr.231c, 256a, X.Mem.3.11.12,
etc.: hence of Comedy, “oligois kharisasthai” Ar.Eq.517
(anap.): c. acc. cogn., “kh. thēleian apolausin”
Eph. 4:8 Wherefore he saith, When HE
ascended up on high,
he led captivity captive, and
gave gifts unto men.
Jesus died, was resurrected and was
transfigured or changed. He returned to God and God gave Him His
post-resurrected Spiritual state. He--Jesus Christ--shed forth
what happened by the Holy Spirit in the upper room.
Acts 2:33 Therefore being by the right hand of God exalted,
and having received of the Father the promise of the Holy Ghost,
he hath shed forth this, which ye now see and hear.
1Pet. 3:18 For Christ also hath once suffered for sins,
the just for the unjust,
that he might bring us to God,
being put to
death in the flesh,
but quickened by the Spirit:
1Pet. 3:19 By which also he went and preached unto the spirits in
prison;
1Pet. 3:20 Which sometime were disobedient,
when once the longsuffering of
God waited in the days of Noah,
while the ark was a preparing,
wherein few, that is, eight souls were saved by water.
1Pet. 3:21 The like figure whereunto even baptism doth also
now save us
(not the putting away of the
filth of the flesh,
but the answer of a good
conscience toward God,)
by the resurrection of Jesus
Christ:
1Pet. 3:22 Who is gone into heaven, and is on the right hand of God;
angels and authorities and
powers being made subject unto him.
Eph. 4:9 (Now that he ascended,
what is it but that he also
descended first into the lower parts of the earth?
Paul always DEFINES the pagan (new style singing as a mark of
the beast) before he defines the SOLE purpose of the ekklesia or
synagogue or school of the Bible which EXCLUDES the marketplace
preferences (Romans 15) and INCLUDES the Scriptures to educate,
glorify God and keep the unity.
WHAT?
Eph 4:10 He that descended
is the same also that ascended up
far above all heavens,
that he might fill all things.)
When Jesus as the Christ was
transfigured or metamorphosed into the spiritual world His name when He
appeared to Paul was "Jesus of Nazareth." Jesus of Nazareth was
MADE both lord and Christ and continues to be the earthly intercessor
or Arm of God.
Heb. 8:4 For if he were on earth, he should not be a
priest, seeing that there are priests that offer gifts according to the
law:
To validate
and leave an example--written says Peter--Christ gave certain men
supernatural help to equip the church with the sole teaching authorized
for the church or assembly: disunity always happens when people violate
the direct commandment against "doubtful disputations" which means
private opinions or even words according to Christ through Isaiah in
chapter 58.
Eph 4:11 And he gave some, apostles; and some, prophets; and some, evangelists;
and some, pastors and teachers
God always reveals through specially chosen men whom He has
prepared to hear and reveal His will: over and over it was the prophets
led by the Spirit of Christ who spoke the spiritual truth in direct
opposition to the Scribes who recorded the history of the
Civil-Military-Priestly system abandoned to worship the starry host.
Jesus Christ continued to guide certain people to set the church in
order: the method chosen was to identify wrong teachings and then
correct them. Peter warns that the MARKS of a false teacher is
one who does not teach that which is revealed:
For he received from God the Father HONOR and GLORY,
when there
came such a voice to him from
the excellent glory,
This is my
beloved Son, in whom I am well
pleased. 2 Pet 1:17
What was it to prove?
WE have also a MORE SURE word of PROPHECY;
whereunto YOU do
well that ye take heed,
as unto a
light that shineth in a dark place,
until the day dawn,
and the
day star [Christ] arise
in your hearts: 2 Pet 1:19
In 1 Peter
1:11 Peter said that the PROPHETS spoke through the Spirit OF CHRIST.
Therefore, his
command was that our assemblies give heed to the PROPHETS through whom God delivered SPIRITUAL truth in
mortal warfare with the LEGAL animal sacrifices IMPOSED as the curse when God ABANDONED the
Monarchy to worship the starry host.
Day
Star Christ
Heart
seat of the understanding, the faculty and seat of the intelligence
Give
heed means worship: Paul's ONLY worship word.
prosecho
to apply one's self to, attach
one's self to,
hold or cleave to a person or a thing
to be given
or addicted to
to devote thought and effort to
Knowing this first,
that
no prophecy of the scripture
is of any private interpretation (further expounding). 2
Pet 1:20
You cannot: Epilusis (g1955)
ep-il'-oo-sis; from 1956; explanation, i.e. application: -
interpretation.
Epiluo (g1956)
ep-ee-loo'-o; from 1909 and 3089; to solve further, i.e.
(fig.) to explain,
decide:
- determine, expound.
You cannot: Epi-lusis ,
eôs, hê,
A. release from, e. phobôn [Fear of Apollo or Apollyon] didou
A.Th.134 (lyr.): abs., exemption from banishment, SIG306.51 (Arc., iv
B.C.).
You cannot: Exêgêtês II. expounder,
interpreter, esp. of oracles,
dreams, or omens,
Hdt.1.78; at Athens, of sacred rites or customs, modes of burial,
expiation, etc., spiritual
director, of Apollo, Pl.R.427c. b. at
Rome, of the pontifices.
Similar: Suristikê (sc. technê), hê, the art of piping:
used with rhythmice, histrionia. Magicus, belonging
to magic, magic, magical. superstitiones, vanitates, that were
invoked by incantations: linguae=
skilled in incantations, cantus,
magicae resonant ubi Memnone chordae, mysterious
WHY?
Eph 4:12 For
the perfecting of the saints, for
the work of the ministry, for
the edifying of the body of Christ:
The Word EDIFY
means EDUCATE: Romans 15 says you speak "that which is written"
using one MIND and one MOUTH to educate.
Musical
performance in religion does not perfect, enable service,
does
not edify, does not UNIFY, does not give
knowledge of the Son of God, does not perfect and does not make
one
like Christ: Jesus cast the musical minstrels out "like dung."
Musical
performance is based on failing to understand that Paul commanded that
we SPEAK that which is written to Teach, Comfort, Exhort. Singing
and Melody are the EFFECTS on the spirit or heart as the only place
"worship" takes place.
Singing
because it is a "commanded act of worship" is rank legalism and
PREVENTS the sole role of the ekklesia or synagogue which is to Teach
the Word of Christ.
 |
g3619.Edifying.gif
1Corinthians 14:3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
1Corinthians 14:4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.
2Corinthians 10:8 For though I should boast somewhat more of our
authority, which the Lord hath given us for edification, and not for
your destruction, I should not be ashamed:
|
HOW?
Eph 4:13 Till we all come in
A. the unity of THE faith,
and of
B. the knowledge of the Son of God,
C. unto a perfect MAN,
D. unto the measure of the stature of
the fulness of Christ:
Stature:
2244.
helikia, hay-lik-ee´-ah; from the same as 2245; maturity
(in years or size): age, stature. [Comrade, not playmate]
You cannot go
BEYOND THAT WHICH IS WRITTEN: that is a direct command made over and
over. If you go BEYOND that which is written with the SOLE
PURPOSE
Eph.
3:8 Unto me, who am less than the least of all saints, is this grace
given,
that
I
should preach among the Gentiles the unsearchable riches of
Christ;
Matthew 28:19 Go ye therefore, and
teach all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost:
Matthew 28:20 Teaching them to observe all things whatsoever I have
commanded you: and, lo, I am with you alway, even unto the end of the
world. Amen.
Eph. 3:9 And to make all men see
what is the fellowship of the
mystery,
which from the beginning of the
world hath been hid in God,
who created all things by Jesus
Christ:
The SEVEN ONES were not what was HIDDEN. The CORE GOSPEL was
not what was HIDDEN: Paul said of the ONE BAPTISM that until you are
converted or baptized you CANNOT read BLACK text on BROWN paper.
Those who can read only the SEVEN ONES are assuredly BLIND as
God's predestinated purpose.
WHAT IS THE PURPOSE OF THE GOSPEL OF THE KINGDOM? Is that BEYOND the
seven ONES? Huh?
Eph. 3:10 To the intent that now unto
the principalities and powers in
heavenly places
might be known by the church
the manifold wisdom of God,
Eph. 3:11 According to the eternal purpose which he purposed in
Christ Jesus our Lord:
PAUL DEFINES THE CHURCH FURTHER DOWN
YES: 2Pet. 1:19 We have also a more sure
word of prophecy;
whereunto
ye
do well that ye take heed,
as unto a light that shineth
in a dark place,
until the day dawn, and the day
star arise in your hearts:
NO: 2Pet. 1:20 Knowing this
first,
that no prophecy of the scripture
is of any private interpretation.
."
NO: 2Cor.
3:14
But their minds were blinded:
for until this day remaineth
the same vail untaken away
in the reading of the old
testament;
which vail is done away
in Christ.
2Cor. 3:15 But even unto this day,
when Moses is read, the vail
is
upon their heart.
YES: 2Cor. 3:16 Nevertheless when it shall turn
to the Lord,
the vail shall be taken away.
Jesus
used
the example of being CONVERTED and BORN AGAIN like a child
Luke recorded the example of BAPTISM to be SAVED and CONVERTED meaning
the same thing.
Until you are CONVERTED you will not be able to read WHOLE THOUGHT
PATTERNS written in BLACK INK on WHITE paper.
-Epi-strephô
, pf.
c. Philos., cause to return to the source of Being,
tinas eis ta enantia kai ta prôta
-Proteros
and prôtos II. of Time, former, earlier, children
by the first or a former marriage,
-Prosthhen
in front, before, formerly, of place and of time;
to
gennêthen
phusei
pros
to
gennêsan
-Genn-aô
beget, bring forth, engender, call into existence
-Phuo
1 Act.:--bring forth, produce, put forth, 2. beget, engender, get
understanding,
-Pros
in the direction of
-Deut
XXX
WEB. It shall happen, when all these things are come on
you, the blessing and the curse, which I have set before you, and you
shall call them to mind among all the nations, where Yahweh your God
has driven you,
[2] and shall RETURN to Yahweh your God, and shall OBEY
his voice according to all that I command you this day, you and
your children, with all your heart, and with all your soul;
[3] that then Yahweh your God will turn your captivity, and have
compassion on you, and will return and gather you from all the peoples,
where Yahweh your God has scattered you.
Further and universal proof that the trinity of "three persons" is not
something you can unite with without being a polytheist and effectively
denying that Jesus as the Christ of God revealed the Fullness of the
Godhead.
2Cor. 3:17 Now the Lord is
that Spirit: and where the
Spirit of the Lord is, there is liberty.
2Cor. 3:18 But we all,
with open face beholding
as in a glass the glory of the Lord,
are changed into the same
image from glory to glory,
even as by the Spirit of the Lord.
PAUL ALWAYS OUTLAWS
THE
RITUALS OF THE WORLD BEFORE HE
COMMANDS SPEAKING WHICH IS NOT MUSICATING.
Getting drunk with wine appears
as "getting FLUTED down with wine." This musical ritual made you
"intoxicated with passion and pride."
Paul said worship IN THE SPIRIT because
outside are the dogs or musicians howling
for a partner.
Ephesians 4 define the same NON-MUSICAL
"synagoguing" or teaching.
Before looking at 4:14 see that Jesus
defined a parallel
Luke 7:31 And the Lord said, Whereunto then shall I liken the MEN of this generation? and to what are
they like?
Luke 7:32 They are like unto CHILDREN sitting in the marketplace,
and calling one to another, and saying, We have piped unto you,
and ye
have not danced; we have mourned to you, and ye have not wept.
Threnos (g2355) thray'-nos; from the base of
2360; wailing: - lamentation.
Threskeia (g2356) thrace-ki'-ah; from a der. of
2357; ceremonial
observance: -
religion, worshipping.
Jesus
consigned the children (play=pervert] as pipers, singers and
dancers to the marketplace where they USED music to SEDUCE mostly male
prostitutes.
Jesus
cast the musical minstrels out LIKE DUNG associated with the
marketplace and the dung heap and NOT in the church. He died to
give us REST from "ceremonial observance" which creates the "sounds of
rusing waters" where no SHEEP can feed and no STRAIGHT Shepherd would
take them.
Now, you know that an elder as the
only Pastor-Teacher is to "teach that which is written" to mature
"children" into "men" and to PREVENT the NAVIGATING THE WINDS OF CHANGE
which always marks the musical perverts STALKING you.
Eph 4:14 That we henceforth be no more children,
tossed to and fro,
and
carried
about with every wind of doctrine,
by
the
sleight of men, and cunning craftiness whereby they lie in
wait to deceive;
-Fluctuo fluctus, to move in the
manner of waves, i. e. to wave, rise in waves, undulate,
to move to and fro, be driven hither and thither
I. Trop., to be restless, unquiet,
uncertain, doubtful; to rage, swell; to waver,
hesitate, vacillate, fluctuate, Oratio II. In partic., formal
language, artificial discourse,
-Oratio E. A prayer, an address to the
Deity (eccl. Lat.): “respice ad orationem servi
tui,” Vulg.
3 Reg. 8, 28: “per orationes Dominum
rogantes,” id. 2 Macc. 10, 16: “pernoctans in oratione Dei,” id.
Luc.
6, 12.—Also absol., prayer, the
habit or practice of prayer: “perseverantes
in
oratione,” Vulg. Act. 1, 14: “orationi instate,” id. Col. 4, 2;
cf.
Gell. 13, 22,
-cĭto .
To put into quick motion, to move or
drive violently or rapidly, to hurl, shake,
rouse, excite, provoke, incite, stimulate,
promote,
Carried About:
Greek Panourgia see more below
Latin:
-Circumfero to bear something or carry
around “lyram in conviviis,”
Quint. 1, 10, 19
-Lyra
, ae, f., =
lura,
I. a lute, lyre,
a stringed instrument resembling the cithara, fabled to have been
invented by Mercury and presented to Apollo,
Hyg.
Astr. 2, 7: “
curvae lyrae parens,”
Hor. C. 1, 10, 6: “
Threiciam digitis increpuisse lyram,”
Ov. H. 3, 118: “
mox cecinit laudes prosperiore lyrā,”
id. A. A. 3, 50;
Val. Fl. 5, 100.—
II. Transf.
B. In gen.,
poetic
genius: “
Inferior lyra,”
Stat. Th. 10, 445.—
C. Lyra,
the
constellation, the Lyre: “
exoriente Lyra,”
Ov. F. 1, 315; cf.
Hyg.
Astr. 3, 6;
Varr. R. R. 2, 5.
-Con-vīvĭum
, ii, n. vivo; lit.,
I. a living together; hence,
a
meal in company, a social feast, entertainment, banquet
-Quint. 1, 10, 19 From
the importance thus given to music also originated the custom of taking
a lyre round the company after dinner, and when on such an occasion
Themistocles confessed that he could not play, his education was (to
quote the words of Cicero) “regarded as imperfect.”
B.
Of a narrative or discourse, to publish abroad, proclaim,
divulge, disseminate
among the people, report
C. In the lang. of religion, to lustrate, purify
any
one by carrying around him consecrated objects (torches,
offerings, etc.)
D.
In rhetoric: “oratio deducta et circumlata,”
expanded, drawn out into periods, Quint. 4, 1, 60 Spald.
-Ventus wind 3. Ventis verba
dare, i. q. not to keep one's word or promise, Ov. H. 2, 25 Ruhnk.
B. [Plur.,
personified
as deities, the winds: te, Apollo sancte,
fer opem; teque, omnipotens Neptune, invoco, fame, applause, Turbo
B. Plur., personified as deities, the winds:
te, Apollo sancte, fer opem; teque, omnipotens Neptune, invoco; Vosque
adeo, Venti! Turpil. ap. Cic. Tusc. 4, 34, 73 (Com.
Rel. v. 119 Rib.); Lucr. 5, 1230 (1228); cf. Ov. H. 17 (18
CHURCH MUST NEVER PERMIT PEOPLE CLAIMING TO NAVIGATE THE WINDS
Hermes appears to have been the chief of the Cabiri (Roscher, Myth. Lex.
2360); with his cult compare the Gallic (Caesar,
B. G. vi. 17; Rhys, Hibbert Lectures, pp. 5-20 and ch. iv) and German
(Tac. Germ. 9) worship of Mercurius. The latter, Odin, would seem to be like Hermes a wind god, and this may be true also of the
Thracian deity. It seems improbable that the Thracians were content
with so small a pantheon.
CHURCH MUST EXCLUDE ALL OF THE CUNNING CRAFTSMEN.
Panourgia (g3834) pan-oorg-ee'-ah; from 3835; adroitness,
i.e. (in a bad sense) trickery or sophistry: -
(cunning) craftiness, subtilty.
-Panourg-êma A. knavish trick,
villainy, S.El.1387 (lyr.), LXX Si.1.6 (v.l.); sophistry, Gal.5.251; cf. panourgeuma.
1Cor. 3:18 Let no man deceive himself. If any man among
you
seemeth to be wise in
this world,
let him become a fool, that he
may be wise.
1Cor. 3:19 For the wisdom of this world is foolishness with
God.
For it is written, He taketh the
wise in their own craftiness.
1Cor. 3:20 And again, The Lord knoweth the thoughts of the
wise, that they are vain.
-Sophia A. cleverness
or skill in handicraft and art, as in carpentry, tektonos, hos rha te pasēs eu eidē s. Il.15.412; of the Telchines,
Pi.O.7.53; hē entekhnos s., of
Hephaestus and Athena, Pl.Prt.32 1d; of Daedalus and
Palamedes, X.Mem.4.2.33, cf. 1.4.2; in music and singing,
tekhnē kai s. h.Merc.483, cf. 511; in poetry, Sol.13.52, Pi.O.1.117
-HH
4
483 What skill is this? What song for desperate cares? What way
of song? For verily here are three things to hand all at once from
which to choose, —mirth, and love, and sweet sleep. [450] And though I
am a follower of the Olympian Muses who love dances and the bright path
of song —the full-toned chant and ravishing thrill of flutes —yet
I
never cared for any of those feats of skill at young men's revels, as
I do now for this:
And they say that from the utterance of Zeus you have learned both the
honors due to the gods, O Far-worker, and oracles from Zeus, even all
his ordinances. Of all these I myself have already learned that you
have great wealth. Now, you are free to learn whatever you please;
[475] but since, as it seems,
your heart is so strongly set on
playing the lyre,
chant, and play upon it,
and give yourself to merriment,
taking this as a gift from me,
and do you, my friend,
bestow glory on me.
Sing well with this clear-voiced companion in your hands; for you are
skilled in good, well-ordered utterance. [480] From now on bring it
confidently to the rich feast and lovely dance and glorious revel, a
joy by night and by day. Whoso with wit and wisdom enquires of it
cunningly, him it teaches [485] through its sound all manner of things
that delight the mind, being easily played with gentle
familiarities, for it abhors toilsome drudgery; but whoso in ignorance
enquires of it violently, to him it chatters mere vanity and
foolishness.
NOTE: singing TO the lyre meant that you struck a note and then matched
your voice to that note: that does not make music.
HH
4
511 When Hermes had said this, he held out the lyre: and
Phoebus Apollo took it, and readily put his shining whip in
Hermes' hand, and ordained him keeper of herds. The son of Maia
received it joyfully, [500] while the glorious son of Leto, the lord
far-working Apollo, took the lyre upon his left arm and tried each
string with the key. Awesomely it sounded at the touch of the god,
while he sang sweetly to its note
Afterwards they two, the all-glorious sons of Zeus turned the cows back
towards the sacred meadow, [505] but themselves hastened back to snowy Olympus,
delighting
in the lyre. Then wise Zeus was glad and made them both
friends. And Hermes loved the son of Leto continually, even as he does
now, when he had given the lyre as token to the Far-shooter, [510] who
played it skilfully, holding it upon his arm. But for himself Hermes
found out another cunning art and made himself the pipes whose sound is
heard afar.
The Wise Sophos A. skilled
in any handicraft or art, clever, mostly of poets and
musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238
Craftiness Panourgia
2Cor. 4:1 Therefore seeing we have this ministry,
as we have received mercy, we
faint not;
2Cor. 4:2 But have renounced the hidden things of dishonesty,
not walking in craftiness, nor
handling the word of God deceitfully;
but by manifestation of the
truth commending ourselves
to every man’s conscience in the
sight of God.
2Cor. 4:3 But if our gospel be hid, it is hid to them that are
lost:
-Panourg-os A. ready to do anything, wicked, knavish, b. panourgôs kataskeuazesthai to be adulterated, 3. of
animals, as the fox, E.Alc.766,
{wine,
music, funeral} Sophos, Hypokritikos
Eur.
Alc.
766 Then taking an ivy-wood drinking-bowl in his hands and
drinking unmixed wine, offspring of the dark grape, until the fire in
it enveloped and warmed his heart, he garlanded his head with sprays of
myrtle [760] and howled songs out of tune.
There were two sorts of
melody one could hear.
He was singing, paying
no attention to the trouble in Admetus' house,
while we servants were bewailing
our mistress.
But we did not show our faces in tears to the stranger,
for those were Admetus' orders. [765] And now I must feast the
stranger in our house, some knavish thief or brigand, while my
mistress has left the house without my following or holding out my hand
in mourning for her. She was like a mother to me and to the other
servants,
Proverbs 21.[11] When the mocker is punished, the
simple gains wisdom; When the wise is instructed, he receives knowledge.
Sophos
, ē, on, A.
skilled in any handicraft or art, clever
mostly of poets and musicians, pi.P.5.115 Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.)
Pind.
P.
5
[90] and he established, for the processions of Apollo, protector
of
men, a straight cut, level, paved road for the clatter of horses'
hooves, where at the edge of the marketplace he rests by
himself in death. He was blessed when he dwelled among men, [95] and
thereafter a hero worshipped by the people. Apart from him, in front of
the houses, are the other sacred kings who took their allotted places
in Hades, and somehow below the earth they hear, in their
minds, great excellence sprinkled with gentle dew [100] by the
outpourings of victory-songs—prosperity for themselves, and a
justly earned and shared grace for their son Arcesilas. It is fitting
for him, in the song of the young men, to celebrate Phoebus
with his golden sword, [105] now that he has received from Pytho
the graceful victory-song as a compensation for his expense.
Intelligent men praise him. I will say what has been said by others:
[110] he nurtures a mind and tongue that are beyond his years; in
courage he is a long-winged eagle among birds; his strength in
competition is like a bulwark. Among the Muses, he has had
wings since he was a child in his dear mother's lap
Pind.
O.
1 From there glorious song enfolds the wisdom of poets,1
so that they loudly sing [10] the son of Cronus, when they arrive at
the rich and blessed hearth of Hieron, who wields the scepter of law in
Sicily
of many flocks, reaping every excellence at its peak, and is glorified
[15]
by the choicest music, which we men often play around his
hospitable table. Come, take the Dorian lyre down from its peg,
if the splendor of Pisa
and of Pherenicus placed your mind under the influence of sweetest
thoughts,
Pind.
P.
3. I will honor in my mind the fortune that attends me from day
to day, tending it to the best of my ability. [110] But if a god were
to give me luxurious wealth, I hope that I would find lofty fame in the
future. We know of Nestor and Lycian Sarpedon, whom men speak of, from
melodious words which skilled craftsmen join together. Through renowned
songs excellence [115] gains a long life. But few find that easy to
accomplish.
Kithara
Kitharis
II. playing on the cithara, “ouk an toi khraismē k.” Il.3.54, cf. Od.8.248; “k. kai aoidē” Il.13.731.
Eur.
Ion
881 O you, who cause a voice to sing from your seven-stringed
lyre, a voice that lets lovely-sounding hymns peal forth in the rustic
lifeless horn, [885] son of Leto, I will blame you before this light.
You came to me, your hair glittering with gold, when I was plucking
into the folds of my robe yellow flowers [890] to bloom with golden
light; grasping my white hand in yours, you led me to the bed in the
cave, hearing me call on my mother, god and consort, [895] shamelessly
paying homage to Aphrodite. I, the unhappy one, bore you a son, whom in
fear of my mother I placed in that bed of yours, [900] where you joined
with me, the miserable, the unfortunate one, in unhappy union. Alas!
and now my son and yours, oh cruel one, is gone, torn apart, a feast
for birds; [905] but you are singing to the lyre, chanting hymns.
Melpo
more
Hupokritikos
skilled, having a good delivery, the actors part, pretending
[1384] Behold how Ares
stalks onward, 1385] breathing bloody vengeance that
is hard to oppose. Just now have the hunters
of
wicked crimes [Panourgema]
passed beneath that roof there, the hounds which none may flee. And
so not long shall 1390] the vision of my soul hang in suspense.
WHY ARES STALKS: Theatrical performers
creep in using a "womanish" approach
"a gradual and regular advance. pronemesthai is lit. ‘to go
forward in grazing.’ The midd. occurs only here; nor is the act. found
in a strictly parallel sense, as meaning to encroach on a neighbour's
pastures, here: ‘the limit of a woman's belief (too lightly
won) quickly oversteps the border’ (between fact and fiction).
Campbell suggests that the image in “pronemetai”
is
from fire ‘eating its way’ forward, and compares Her. 5. 101“ap' oikiēs es oikiēn ion to pur epenemeto to astu”.
HOW CAN WE
RECOGNIZE THE STALKERS UPSETTING YOUR COMFORT ZONES?
kuôn
Harpies, A.R.2.289; of Hecate, in Mithraic
worship, Porph.Abst.4.16; of the Bakchai, Lussas k. E.Ba.977
(lyr.); ; Pan is the kuôn of Cybele
Kunas: Kuôn II.
as
a word of reproach, freq. in Hom. of women, to denote
shamelessness or audacity; applied by Helen to herself rhapsôidos of the Bakchai, Lussas k. E.Ba.977
Lussao
rave, be mad, erotic. also of offensive persons,
compared
to yapping dogs
Euripides,
Bacchae
977 Chorus
The meaning of LOOK TO THE HILLS:
[977] To the hills! to the hills! fleet hounds of madness, where the daughters of
Cadmus hold their revels,
goad them into wild fury
against the man disguised in woman's dress, a frenzied spy upon the Maenads.
Rhapsoidos
stitching songs together. Reciter of poems,
of Aoide
Used with "hypokrites" 5. = eppsdê, spell, incantation Prob.
from rhaptō, aoidē; Hes.Fr. 265 speaks of himself and Homer
as en nearois humnois rhapsantes aoidēn,
and Pi.N.2.2 calls
Epic poets rhaptōn epeōn aoidoi:
3. of the Cynics, areskei
toutois kunôn metamphiennusthai bion. Catamites.
Epôidos A. singing to or over, using songs or charms to heal wounds, epôidoi muthoi
b. Subst., enchanter, e. kai goês E.Hipp. 1038 (but
goês e. Ba.234):
c. gen., a charm for or against,
c. c. dat.,
assisting, profitable,
2. Pass., sung to music, phônai Plu.2.622d ; fit
for singing, poiêtikên
2. epôidos, ho,
verse or passage returning at intervals, in Alcaics and Sapphics,
chorus, burden,
Cunning craftiness is "having
a good delivery" the actor's part. Techne craft, cunning,
soothsayers, sorcerers, system of Rhetoric.
Rev. 18:22 And
the voice of harpers, and musicians, and of pipers,
and
trumpeters, shall be heard no more at all in thee; and no craftsman
[Techne, of whatsoever craft he be, shall be found any more in thee;
and the sound of a millstone shall be heard no more at all in thee;
Sophistes A. master
of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, “meletan sophistais prosbalon”
Pi.I.5(4).28, cf.
Cratin.2; of musicians, “sophistēs . . parapaiōn khelun”[harp]
Hdt.
2.49 Now then, it seems to me that Melampus son of Amytheon was
not ignorant of but was familiar with this sacrifice. For Melampus was
the one who taught the Greeks the name of Dionysus and the way of
sacrificing to him and the phallic procession; he did not exactly
unveil the subject taking all its details into consideration, for the
teachers who came after him made a fuller revelation; but it was from
him that the Greeks learned to bear the phallus along in honor of
Dionysus, and they got their present practice from his teaching. [2] I say, then, that Melampus acquired the
prophetic art, being a discerning man, and that, besides many other
things which he learned from Egypt,
he
also taught the Greeks things concerning Dionysus, altering few of
them; for I will not say that what is done in Egypt
in connection with the god and what is done among the Greeks originated
independently: for they would then be of an Hellenic character and not
recently introduced. [3] Nor again will I
say that the Egyptians took either this or any other custom from the
Greeks. But I believe that Melampus learned the worship of Dionysus
chiefly from Cadmus of Tyre
and those who came with Cadmus from Phoenicia
to the land now called Boeotia.
Pind.
I.
5 If Aegina turns her steps to the clear road of god-given
deeds, then do not grudge [25] to mix for her in song a boast that is
fitting recompense for toils. In heroic times, too, fine warriors
gained fame, and they are celebrated with lyres and flutes in
full-voiced harmonies for time beyond reckoning. Heroes who are honored
by the grace of Zeus provide a theme for skilled poets.... My swift
tongue has many arrows, to shout the praises of these heroes. And now
the city of Aias, Salamis, could testify that she was saved by her
sailors in Ares' confrontation in the destructive storm sent by Zeus,
PAUL ISSUED THE SAME WARNING IN
ALL OF HIS LETTERS AS DOES PETER
2 Tim 3: 12
Yea, and all that will
live godly in Christ Jesus shall suffer
persecution.
2 Tim 3: 13
But evil men and seducers shall
wax worse and worse,
deceiving [wandering stars],
and being deceived.
John 17:14 I have given them thy word; and the world hath hated them,
because they are not of the world, even as I am not of the world.
John 17:15 I pray not that thou shouldest take them out of the world,
but that thou shouldest keep them from the evil.
John 17:16 They are not of the world, even as I am not of the world.
Colossians 1:13 Who hath delivered us from the power of darkness,
and hath translated us into the kingdom of his dear Son:
skotos , o(, more rarely skotos , eos, to (v. sub fin.), 5.
[select]
of blindness, “skotou nephos” S.OT 1313 (lyr.
b. dizziness, vertigo, Hp.Epid. 5.23; “skotoi pro tōn ommatōn” Arist.HA584a3; cf. skotodinos, -diniaō.
8. pl., skotē shadows in a picture, Paus.Gr.Fr.300, Suid. s.v. apeskotōmena, Eust.953.51.
” N. 7.13 “prophasis
skoti-a , h(, (skotos)
II.
in Architecture, scotia, cavetto, a sunken moulding, so called from the dark shadow it casts, Vitr.3.5.2, Hsch.
III.
Skotia , epith. of Aphrodite in Egypt, Id.
Pind. N. 7 For he lives in a city that loves music, the city of the Aeacidae with
their clashing spears;
[10] and they very much want to foster a spirit
familiar with contests.
If someone is successful in his deeds,
he casts
a cause for sweet thoughts into the streams of the Muses.
For those
great acts of prowess dwell in deep darkness, if they lack songs,
and
we know of only one way to hold a mirror up to fine deeds:
[15] if, by
the grace of Mnemosyne with her splendid headdress,
one finds a
recompense for toils in glorious song.
Skillful men know the wind that will come on the day after tomorrow,
and they do not suffer loss through the love of gain.
The rich man and
the poor man alike travel together to the boundary of death.
[20] And I
expect that the story of Odysseus came to exceed his experiences,
through the sweet songs of Homer,
since there is a certain solemnity in his lies and winged artfulness,
and poetic skill deceives, seducing us with stories,
and the heart of
the mass of men is blind.
For if [25] they had been able to see the
truth, then mighty Aias, in anger over the arms,
would never have
planted in his chest the smooth sword
SEDUCERS
1114. goes, go´-ace; goao (to
wail); properly, a wizard (as muttering spells),
i.e. (by implication) an imposter: seducer.
Goês
, êtos, ho, A. sorcerer, wizard,
Phoronis 2, Hdt.2.33,4.105,
Pl.R.
380d, Phld.Ir.p.29 W.; g. epôidos Ludias apo chthonos E.Ba.234
, cf. Hipp.1038;
prob.
f.l.
for boêisi Hdt.7.191.
epōd-os Singing to or over, using charms
to heal wounds, b. Subst., enchanter
2. Pass., sung to music, “phōnai”
2.juggler, cheat, “deinos g. kai pharmakeus kai sophistēs” Pl.Smp.203d;
sophis-tēs A. master of
one's craft, adept, expert, of diviners, of poets, “meletan sophistais prosbalon” parapaiōn khelun” (play the lyre)
with modal words added, “hoi s. tōn hierōn melōn” (Melody in a holy place)
Rev. 18:21 And a mighty angel took up a stone like a great millstone,
and cast it into the sea, saying, Thus with violence shall that great
city Babylon be thrown down, and shall be found no more at all.
Rev. 18:22 And the voice of harpers, and musicians,
and
of pipers, and trumpeters, shall be heard no more at all in
thee; and no craftsman, of whatsoever craft he be, shall be found any
more in thee; and the sound of a millstone shall be heard no more at
all in thee;
Rev. 18:23 And the light of a candle shall shine no more at all in
thee; and the voice of the bridegroom and of the bride shall be heard
no more at all in thee: for thy merchants were the great men of the
earth; for by thy sorceries (Pharmakeia)
were all nations deceived.
Rev. 18:24 And in her was found the blood of prophets, and of saints,
and of all that were slain upon the earth.
The CORE gospel according to the
SEVEN ONES specificially OUTLAWS "a good delivery" as the mark of a
hypocrite: the Scriptures do not NEED this private interpretation.
This outlaws CUNNING CRAFTINESS which intends to OBLITERTE the
gospel of the kingdom--the church.
Thise people are defined as
SORCERERS who also from the foundation of the world were predestinated
to be unleashed in the end times.
ONLY BY EXCLUDING ALL OF THE PERFORMING ARTS CAN YOU HOLD
EKKKLESIA OR SYNAGOGUE
Christ
defined
the
synagogue as the Church of Christ in the wilderness: He was
the ROCK that followed them
This was INCLUSIVE of Rest, Reading and Rehearsing the Word of
God.
This was EXCLUSIVE of vocal or instrumental rejoicing.
Pretty simple if you understand that the common people assembled only
for instructions. This quarantined them from the later sacrificial
system which had been abandoned to the worship of the starry host.
That was always the directly commanded practice which did not change.
WHAT IS THE PURPOSE OF THE CHURCH?
Eph. 3:8 Unto
me, who am less than the least of all saints, is this grace given,
that I should preach among the
Gentiles the unsearchable riches of Christ;
Matthew 28:19 Go ye therefore, and
teach all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost:
Matthew 28:20 Teaching them to observe all things whatsoever I have
commanded you: and, lo, I am with you alway, even unto the end of the
world. Amen.
No man can know the Mind of God but the Lord Jesus Christ and
His prophets and apostles.
Eph. 3:9 And to make all men see what is the fellowship of the mystery,
which from the beginning of the world
hath been hid in God,
who created all things by Jesus
Christ:
Eph. 3:10 To the intent that now unto
the
principalities and powers in heavenly places
might be known by the church the manifold
wisdom
of God,
Eph. 3:11 According to the eternal
purpose which he purposed in Christ Jesus our Lord:
Eph. 3:12 In whom we have boldness and
access with confidence by the faith of him.
NOW YOU KNOW WHY ALL OF THE HUMAN PERFORMERS
MUST BE SILENCED.
NOW YOU CAN HOLD THE ASSEMBLY
Eph. 4:15 But speaking
the truth in love,
may grow up into him in all
things, which is the head, even Christ:
HOW DO WE GET ACCESS TO THE TRUTH
The Church is a school (only) of the Word of Christ (only). Paul
Eph.
5:17 Wherefore be ye not unwise,
but understanding what
the will of the Lord is.
Eph. 5:18 And be not drunk with wine, wherein is excess;
Paul specifies Wine connected with the Symposia or the marketplace
which in Athens was just down the hill from the Ekklesia which allowed
reading and discussing matters handed to it by a higher
authority. He would certainly exclude anything which detracted
from using one mind and one mouth to "speak that which is written for
our learning" (Rom 15).
Methuskō , causal of methuō, make drunk, intoxicate, “Dionusos oide to methusai monon”
Oinos , ho, Wine as well as III.
name of Dionysus
Plat. Laws 649d Athenian
And are not these the conditions in which we are of
the character described,—anger, lust, insolence, ignorance,
covetousness, and extravagance; and these also,—wealth, beauty,
strength, and everything which intoxicates a man with pleasure and
turns his head? [Wine works faster and better]
Methuō also adds as metaphor
Matthew 28:19 Go ye therefore, and
teach all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost:
Matthew 28:20 Teaching them to observe all things whatsoever I have
commanded you: and, lo, I am with you alway, even unto the end of the
world. Amen.
kat-auleô , A.
charm by flute-playing, tinos Pl.Lg.790e, cf. R.411a; tina Alciphr.2.1:
metaph., se . . -êsô phobôi I will flute to you on a ghastly flute, E.HF871 (troch.):--Pass., of persons, methuôn kai
katauloumenos drinking wine to the
strains of the flute, Pl.R.561c;
k. pros chelônidos psophon to be played to on the flute with lyre accompaniment, Posidon.10 J., cf. Call.Fr.10.3 P., Phld.Mus.p.49
K.
1 Pet.
4:1 FORASMUCH then as Christ hath suffered for us in the flesh,
arm yourselves likewise with the same mind:
for he that hath suffered in the flesh hath ceased
from sin;
1 Pet. 4:2 That he no longer
should live the rest of his time in the flesh
to the lusts of men, but to the will of God.
1 Pet. 4:3 For the time past
of our life may suffice us to have wrought the will of the Gentiles,
when we walked in lasciviousness, lusts, excess of wine, revellings,
banquetings, and abominable idolatries:
Hucksterism is called
CORRUPTING the Word: selling
learning at retail, adultery.
Cyrus
was
told how to passify people so they can do no harm to the
CAPTORS:
Grant,
then, forgiveness to the
Lydians,
and to make
sure of their never rebelling against thee, or alarming
thee more,
send and forbid them to
keep any
weapons of war,
command
them to
wear
tunics under their
cloaks, and to put buskins upon their legs,
and make
them bring up their sons to cithern-playing
(Kitharizein),
singing
(psallein),
and
shop-keeping
(Hucksterism).
So
wilt thou soon see them become
women
instead
of
men,
and there will be no more fear
of their revolting from thee."
but be filled with the Spirit; [The Word of Christ John 6:63; Col 3:16]
Eph.
5:19 Speaking to yourselves in psalms and hymns and spiritual
songs,
singing and making melody in
your heart to the Lord;
Eph. 5:20 Giving thanks always for all things
unto God and the Father
in the name of our Lord
Jesus Christ;
PAUL EXPLAINS BY SHOWING WHY CHRIST GAVE
US A HOLY SPIRIT OR A
GOOD CONSCIENCE By Saving us through baptism. 1. Peter 3:21
Eph. 5:26WEB That he might sanctify [same
as
A holy spirit Acts 2:38]
and cleanse it
with the washing of water
[INTO] the word,
Matthew 28:19 Go ye therefore, and
teach all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost:
Matthew 28:20 Teaching them to observe all things whatsoever I have
commanded you: and, lo, I am with you alway, even unto the end of the
world. Amen.
WEB In endu denotes either rest or
motion within or into a place or thing;
Washing of water into:
Enduô assume
the person on, enter, enter the contest,
Xen. Cyrop. 8.1.12 If, therefore, those by
whom the most numerous and most important affairs of state were to be
transacted were not what they ought to be, he thought that his
government would be a failure. But if they were all that they ought to
be, he believed that everything would succeed. In this conviction,
therefore, he took upon himself this charge; and he determined that the
same practice of virtue should be his as well.
For he thought that it was not possible for him to
incite others
to good and noble deeds, if he were not himself
such as he ought to be.
Enduo (g1746) en-doo'-o; from
1722 and 1416 (in the sense of sinking
into
a garment); to invest with
clothing (lit. or fig.): - array, clothe (with),
endue, have (put) on.
for all
of you who were baptized into Christ have clothed yourselves with Christ. Ga.3:27NIV
Washing of water into:
Vulgate In the Word. Il.; en paidotribou
the school of the training master.
INCLUDED ABSOLUTELY WITH NO INPUT FROM HUMAN ADDITIONS.
1Cor. 4:15 For though ye have ten thousand instructors in
Christ,
yet have ye not many fathers:
for in Christ Jesus I have begotten you through
the
gospel.
1Cor. 4:16 Wherefore I beseech
you, be ye followers of me.
1Cor. 4:17 For this
cause have I sent unto you Timotheus, who is my beloved son,
and faithful in the Lord, who shall bring you into remembrance
of my ways which be in Christ,
as I teach every where in every church.
EXCLUDED ABSOLUTELY BY LAW AND COMMON DECENCY
Aristoph. Cl. 973 Then again, their master
would teach them, not sitting cross-legged, to learn by rote a song,
either “pallada persepolin deinan” or “teleporon ti boama”
raising
to a higher pitch the harmony which our fathers transmitted to us.
But if any of them were to play the
buffoon, or to turn any
quavers,
like
these difficult turns the present artists make after the manner of
Phrynis,
he used to be
thrashed, being beaten with
many blows, as banishing the Muses. And it behooved the boys, while
sitting in the school of the Gymnastic-master, to cover the thigh, so
that they might exhibit nothing indecent to those outside; then again,
after rising from the ground, to sweep the sand together, and to take
care not to leave an impression of the person for their lovers. And no
boy used in those days to anoint himself below the navel; so that their
bodies wore the appearance of blooming health. Nor used he to go to his
lover, having made up his voice in an
effeminate tone, prostituting
himself with his eyes.
X.Mem.1.6.13
Xen. Mem. 1.6.13
To this Socrates
replied: “Antiphon, it is common opinion among us in regard to beauty
and wisdom that there is an honourable and a shameful way of bestowing
them.
For to offer one's beauty for
money to all comers is called prostitution;
but
we think it virtuous to become friendly with
a lover who is known
to be a man of honour.
So is it with
wisdom. Those who offer it to all comers for money
are known
as sophists, prostitutors of wisdom,
but we think that he who makes a friend
of one whom he knows to be gifted
by nature, and
teaches him all the good he can,
fulfils the
duty of a citizen and a gentleman.
Plut. Agis 10 of Phrynis: Training in
luxury, effeminancey and Greed... [
4]
“Thou praisest Ecprepes,” said Agis, “who, as ephor, cut out with an
adze
two of the nine lute-strings of
Phrynis the musician, and likewise the
magistrates in the time of Timotheus, who did the same thing in their
turn, but thou blamest me for trying to remove luxury, extravagance,
and ostentation from Sparta, as if those magistrates also were not on
the watch to prevent the pompous and superfluous in music from making
such advances as our lives and manners have come to, whose excess and
discord has made the city dissonant and out of tune with itself.”
WHAT IS THE SOLE
PURPOSE?
Eph. 5:27 That he might present it to himself a glorious church,
not having spot, or wrinkle, or
any such thing;
but that it should be holy
and without blemish
WHAT IS TRUTH?
John 17:8 For I have given unto them the words which
thou
gavest me;
and they have received them, and
have known surely that I came out from thee,
and they have believed that thou
didst send me.
John 17:9 I pray for them: I pray not for the world,
but for them which thou hast
given me; for they are thine.
John 17:10 And all mine are thine, and thine are mine; and I am
glorified in them.
John 17:14 I have given them thy word; and the WORLD hath
hated them,
because they are not of the
world, even as I am not of the world.
John 17:15 I pray not that thou shouldest take them out of the world,
but that thou shouldest keep them
from the evil.
John 17:16 They are not of the world, even as I am not of the world.
John 17:17 Sanctify them through thy truth: thy word is truth.
WHAT IS THE WORLD? See details below.
The Kosmos is a word invented by Phythagoras: he
travelled throughout the area and brought the Babylonian system of
religion to the Greek-Roman World. These would be one of the "food
sects" Paul prevented from discussing their diversities in church.
Eph. 4:16 From whom the whole body
fitly joined together and compacted
by that which every joint
supplieth,
according to the effectual
working in the measure of every part,
maketh increase of the body unto
the edifying of itself in love.
In Romans 15 edifying is defined as the use of "Scripture" or "that
which is written for our learning."
In Romans 14 Paul outlawed doubtful disputations which means any
personal opinion or diversity: that then permits what Paul called the
synagogue to function as a School of Christ in the Word which is its
sole purpose.
Rom. 15:1 We then that are strong
ought to bear the infirmities of the weak,
and not to please
ourselves.
Rom. 15:2 Let every one of us please his neighbour for his good to edification.
Rom. 15:3 For even Christ pleased not himself; but, as it is written,
The reproaches of them that
reproached thee fell on me.
Rom. 15:4 For whatsoever things were
written aforetime were written for our learning,
that we through patience and comfort of the scriptures might have
hope.
Rom. 15:5 Now the God of patience and consolation grant you
to be likeminded one
toward another according to Christ Jesus:
Rom. 15:6 That ye may with one mind
and one mouth glorify God,
even the Father of our Lord Jesus
Christ.
Rom. 15:7 Wherefore receive ye one another, as Christ also
received us to the glory of God.
Rom. 15:8 Now I say that Jesus Christ was a minister of
the circumcision for the truth of God,
to confirm the promises
made unto the fathers:
Eph. 4:17 This I say therefore, and
testify in the Lord,
that ye henceforth walk not as
other Gentiles walk,
in the vanity of their
mind,
Vanitas I. Lit., emptiness,
nothingness, nullity, want
of reality, popular opinion, Magus, Magice.
măgus
, a, um, adj. 1. magus,
Pythagoricus Ludibrium
Note Above: Pythagoras
and
the
World or Kosmos people God does not speak to and Jesus does not
pray for.
I. magic, magical (
poet.): “
artes,”
Ov. Am. 1, 8, 5: “
manus, id. Med. fac. 36: carmen,”
Sen. Herc. Oet. 467.
Ludibrium wantonness, A.
A laughing-stock, butt, jest, sport:,
Ov. Am. 1.8
She magick arts and Thessale charmes
doth know,
And makes large streams back to their fountaines flow,
She knows with gras, with thrids on wrong wheeles spun...
Charms Carmen.
I. a tune, song;
poem, verse; an oracular response, a prophecy; a form
of incantation (cf.: cano, cantus, and canto).
I. In gen., a tune, song, air,
lay, strain, note, sound, both
vocal and instrumental
Behold what gives the Poet but new verses?
And thereof many thousand he rehearses.
The Poets God arayed in robes of gold,
Of his gilt Harpe the well tun'd strings doth hold.
LetHomer yeeld to such as presents bring,
(Trust me) to give, it is a witty thing.
Nor, so thou maist obtaine a wealthy prize,
The vaine name of inferiour slaves despize.
Magicus I. of or belonging
to
magic, magic, magical, magici, that were invoked by
incantations (as Pluto, Hecate see above,
Proserpine) “cantus,”
Juv. 6, 610: “magicae resonant ubi Memnone chordae,”
Eph. 4:18 Having the understanding
darkened,
being alienated from the
life of God through the ignorance that is in them,
because of the blindness of
their heart:
Paul told the Jews in Corinth that they had been blinded because of
refusing to listen to God and going on to engage in musical idolatry at
Mount Sinai, that they would not be able to read BLACK text on BROWN
paper until they turned or converted to Christ. This has the same
purpose of baptism which gives A holy spirit or A good conscience or a
co-perception.
Luke 1:76 And thou, child, shalt be called the prophet
of the Highest:
for thou shalt go before the face
of the Lord to prepare his ways;
Luke 1:77 To give knowledge of salvation unto his people by the
remission of their sins,
Luke 1:78 Through the tender mercy of our God;
whereby the dayspring from on
high hath visited us,
Luke 1:79 To give light to them that sit in darkness and in the shadow
of death,
to guide our feet into the way of
peace.
Only obedience in baptism is said to give remission of sins AND the
knowledge of salvation.
Eph. 4:19 Who being past feeling have
given themselves over unto lasciviousness,
to work all uncleanness with greediness.
Despero to
be
hopeless;
to
have no hope of, to despair of, to give up
Operatio A.
A religious performance, service, or solemnity,
a bringing of offerings: operationes denicales, offerings,
Avaritia
greedy desire for passions, eager sesire for renown or glory.
Uncleanness like
a prosltitute "tricked out."
Akatharsia (g167) ak-ath-ar-see'-ah; from 169; impurity (the
quality), phys. or mor.: - uncleanness.
But fornication, and all uncleanness, or
covetousness, let it not be once named among you, as becometh saints;
Ep.5:3
Akathartos (g169) ak-ath'-ar-tos; from 1 (as a neg. particle)
and a presumed der. of 2508 (mean. cleansed); impure (cer., mor. lewd]
or spec. doemonic]): - foul,
unclean.
Daimôn Perh. from daiô B, to divide or distribute
destinies.]
I. a god, goddess, like theos, thea, also deity or
divine power (theos denotes a god in person), Lat. numen; pros daimona
against the divine power; sun
daimoni
[Apollo]
with it, by its favour, Il.:--so, kata daimona,
2. one's daemon or genius, one's lot or fortune,
stugeros daimôn Od.; daimonos aisa kakê id=Od.: absol. good
or ill fortune, Trag.; esp. of the evil genius of a family, Aesch.
II. daimones, in Hes., are the souls of men of the golden age, forming the
link between gods and men:--later, of any departed souls, Lat. manes,
lemures, Luc.
III. in NTest. an evil
spirit, a demon, devil.
For this ye know, that no whoremonger, nor unclean
person, nor covetous man, who is an idolater, hath any inheritance in the
kingdom of Christ and of God. Ep.5:5
1 Tim 1:10 For whoremongers,
............ for
them
that defile themselves with mankind,
............ for
menstealers, for liars, for perjured persons,
............ and
if
there be any other thing that is contrary
to sound doctrine;
1 Tim 1:11 According to the glorious
gospel of the blessed God,
............ which
was
committed to my trust.
2 Cor 2:17 For we are not as many, which
corrupt the word of God: but as
of
sincerity, but as of God, in the
sight of God speak we in Christ.
Kapeleuo (g2585) kap-ale-yoo'-o; from kapelos , (a huckster); to retail, i.e. (by
impl.) to adulterate (fig.): - corrupt
kapēl-ikos
, ē, on, A.
of or for a “kapēlos, zugon campfollowers,
sutlers of an army, in a mercenary spirit, Sophistes, master of one's craft,
adept, expert, of diviners, Hdt.2.49; of poets, “meletan sophistais prosbalon”
Pi.I.5(4).28, cf. Cratin.2; of musicians, “sophistēs . . parapaiōn khelun” A.Fr.314, cf. Eup.447,
Pl.Com. 140; sophistē Thrēki
(sc. Thamyris) E.Rh.924, cf. Ath.14.632c: with modal words added, “hoi s. tōn hierōn melōn”
kapêl-euô , A. to be a retail-dealer,
drive
a
petty trade... kapêleu' drive
a
trade, chaffer with your vegetable
food Hdt.1.155
II. c. acc., sell by retail, ton herpin
Hippon.51 .
2. metaph., k. ta prêgmata, of Darius, mathêmata sell learning by retail,
hawk it about, Pl. Prt.313d; k. ton
logon tou theou 2 Ep.Cor.2.17
; . fight half-heartedly,
A.Th. 545; k. têi Chariti tên amoibên Epicur. politeian traffic in grants of citizenship, D.C.60.17; of prostitutes, Ph.2.394,576; eirênên pros
Rhômaious Chrusiou k. Hdn.6.7.9; tuchê kapêleuousa .
. ton bion playing tricks with
life, [p. 876] corrupting
Iamblichus.
There are some, however,
who suppose there is likewise, the subject-race of a tricky nature, artful, and assuming
all
shapes, turning many ways,
that personates
gods and dæmons and souls of the dead like actors
on the stage; and that
through these everything that seems to be good or bad is possible. They
are led to form this judgment because these subject-spirits are not able to contribute anything really
beneficial as relates to the soul, nor even to perceive such things; but on the other
hand, they ill treat, deride, and often impede
those who are returning to virtue.
They are likewise full
of conceit, and take delight in vapors and sacrifices.
5. Because the begging priest with open mouth attempts in many ways to
raise our expectations. Note 13
13. The agurtes or
begging priest generally belonged to the worship of Rhea
[ZOE] or Cybele,
the Mother. He is frequently depicted in a most
unfavorable light. Apuleius speaks of a company of these emasculate priests in the eighth book of the Metamorphoses. They are also described in the Republic of Plato:
"Agurtæ and Mantics frequent the houses
of the rich and persuade them that they possess a power granted by the gods to expiate,
by sacrifices and chants
any unjust act that has been committed and that they induce the gods by
blandishments
and
magic rites to
help them.
They collected money in this way, and they also followed the selling of
nostrums and telling of fortunes."
G726 harpazÿ har-pad'-zo From a
derivative of G138 ; to seize (in various applications):;catch (away,
up), pluck, pull, take (by force).
Eph. 4:20 But ye have not so learned
Christ;
Eph. 4:21 If so be that ye have heard him,
and have been taught BY him,
as the truth is in Jesus:
Matthew 28:19 Go ye therefore, and
teach all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost:
Matthew 28:20 Teaching them to observe all things whatsoever I have
commanded you: and, lo, I am with you alway, even unto the end of the
world. Amen.
Eph. 4:22 That ye put off concerning the former
conversation the old man,
which is corrupt
according to the deceitful lusts;
Phtheirō 3.
corrupt, bribe, tina D.S.4.73; lure, entice,
trap, “kēmoisi plektois porphuras phtheirei genos” S.Fr.504 (s. v. l.); “phtheirei gar hē pronoia tēn aboulian” entices to its ruin, entraps
“akouō se lurōdou gunaikos
b. seduce a woman, “hupo tēs thugatros adikoumenon kai Dionusiou tou phtheirantos autēn kinaidou” (Dog, Cynic, Catamite) “pharmakōn
II b. with a Prep., phtheiresthai pros tous plousious, of hangers-on and flatterers,
D.21.139, cf. Plu.Phoc.21, Eum. 14, Ant.24; “eis hēdonas apo . . ponōn”
“phthora” 8), “poson khronon pontou 'pi nōtois halion ephtheirou planon;” E.Hel.774;
planos 1.
Act., leading astray, deceiving, p. kateseion edōdan the bait, Theoc.21.43, cf. AP7.702 (Apollonid.); p. dōra, agra, Mosch.1.29, Fr.1.10; “pneumata” 1 Ep.Ti.4.1.
III.
of persons, planos, ho, vagabond,impostor, Nicostr.Com.24, Dionys.Com. 4, D.S.34/5.2.14, Ev.Matt.27.63.
1 Timothy 4.1 But the Spirit says expressly that in later times some will
fall away from the faith, paying attention to seducing spirits and
doctrines of demons,
CORRUPT is Listening to a female Lyre
Player
“akouō se lurōdou gunaikos
Lur-aoidos (or rather luraoidos Hdn.Gr.1.229),
o(,
h(,
A. one who sings to
the lyre, AP7.612 (
Agath.),
APl.4.279:—contr.
lurōdos ,
AP6.118
(Antip.),
Plu.Sull.33: Adj.
-“
ōdos harmonia”
Callistr.Stat.7.
Plut.
Sull.
33 [2] He conducted the
sales of
confiscated estates in such arrogant and imperious fashion, from the
tribunal where he sat, that his gifts excited more odium than his
robberies.
He bestowed on handsome women, musicians,
comic
actors, and
the lowest of freedmen,
the territories of nations and the
revenues of
cities,
and women were married against their will to some
of his
favourites
Aōdos , o( (and in Paus.10.5.12, h(),
contr. for aoidos,
A. singer, “
khrēsmōn” (
A. oracular
response, oracle) E.Heracl.488, cf.
Phld.Mus.p.20 K., etc.;
meta Lesbion ōdon, prov. of a
second-rate musician, Cratin.243, cf.
Arist.Fr.545;
“
hoi tou Dionusou ō.”
Pl.Lg.812b;
khorous tinas . . ōdous ib.
800e; of
cicadae, “
hoi huper kephalēs ō.”
Id.Phdr.262d, cf.
AP6.54 (
Paul.Sil.); “
ton alektruona ton ōdon apopnixasa mou”
Pl.Com.14D.;
hupo ton ōdon ornitha about cockcrow,
Poll.1.71.
II. the cup passed round when a scolion was sung,
THIS IDENTIFIES THE
CROOKED GENERATION OF ACTS
Eph. 4:23 And be renewed in the spirit
of YOUR mind;
Eph. 4:24 And that ye put on the new man,
which after God is created in righteousness
and true holiness.
AGAIN, THE MEANING OF THE ASSEMBLY OR ANYWHERE
Eph. 4:25 Wherefore putting away lying,
speak every man truth
with his neighbour:
for we are members one of
another.
SPEAK IS THE OPPOSITE OF POETRY OR MUSIC:
MUSIC WAS ALWAYS KNOWN AS LYING
Mendācĭum B.
Esp., a fable, fiction (Opposite historic truth): “poëtarum,”
“prophetāsti mendacium,”
Vulg. Jer. 20, 6; cf. id. ib. 27, 10: “credere mendacio,”
to believe a lie, id. 2 Thess. 2, 11.
Jer. 20:6 And thou, Pashur, and all that dwell in thine
house shall go into captivity: and thou shalt come to Babylon, and
there thou shalt die, and shalt be buried there, thou, and all thy
friends, to whom thou hast prophesied lies.
Pŏēta
, ae (POETES, Inscr. Orell. 1163),
m., = poiētēs.
I. In gen.,
a maker,
producer (ante-class.): “
nec fallaciam Astutiorem ullus fecit poëta,”
a contriver,
trickster,
Plaut. Cas. 5, 1, 7: “
tu poëta es prorsus ad eam rem unicus,”
you are just fit for it,
id. As. 4, 1, 3.—
poëta, Enn. ap.
Cic. Ac. 2, 16, 51
(Ann. v. 6 Vahl.);
Cic. de Or. 2, 46, 194: “
oratores et poëtae,”
id. ib. 3, 10, 39: “
versificator quam poëta melior,”
Quint. 10, 1, 89
Scaenĭcus
(
scen-
), a, um, adj., =
skēnikos
Pseudos
, eos,
to/, Ep. dat. pl. pseudessi, in
NT of what is opposed to religious truth, false doctrine,
Ep.Rom.1.25; poiōn bdelugma kai ps.,
i.e. doing what is repugnant to the true faith, Apoc.21.27;
Rom. 1:23 And changed the glory of the uncorruptible
God into an image
made like to corruptible man, and
to birds, and fourfooted beasts,
and creeping things.
Rom. 1:24 Wherefore God also gave them up to uncleanness
through the lusts of their own hearts, to dishonour their own bodies
between themselves:
Rom. 1:25 Who changed
the truth of God into a lie
[poiōn,
poetry or music]
and worshipped and served the
creature [effeminate male performers]
more than the Creator, who is
blessed for ever. Amen.
Rom. 1:26 For this cause
God gave them up unto vile
affections:
for even their women did change
the natural use into that which is against nature:
SEE PAUL'S REFERENCE TO MOUNT SINAI AS HE DOES IN OTHER PLACES.
"When the Hebrews were in
Egypt - living as Egyptians, worshipping the Golden Calf of Horus,
etc. - they also worshipped Horus's "twin," Set, whence comes Satan.
Where Horus is the Golden
Sun in the Age of Taurus the Bull, Set represents the Serpent of the Night, i.e., the night-time sky. The battle
between Horus/Jesus and Set/Satan represents the struggle between day
and night for supremacy.
"The triumphal hymn of
Moses had unquestionably a religious character about it; but the
employment of music in
religious services, though idolatrous, is more distinctly marked in the festivities which attended the erection of the
golden calf." (Smith's Bible Dictionary, Music, p. 589).
Stephen in Acts 7 refers to the worship of the starry host
to which God abandoned Israel.
Take
thou away from me the noise
of
thy songs;
for I will not hear the melody of thy viols. Amos 5:23
But let judgment run down as waters,
and righteousness as a mighty stream. Amos 5: 24
But ye have borne the
tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to
yourselves. Amos 5: 26
Therefore will I cause you to go into
captivity beyond Damascus, saith the Lord,whose name is The God of hosts. Amos 5: 27
Rev. 21:7 He that overcometh shall inherit all things;
and I will be his God, and he
shall be my son.
Rev. 21:8 But the fearful, and unbelieving, and the abominable, and
murderers, and whoremongers, and sorcerers, and idolaters, and
all liars, shall have their part in the lake which burneth with
fire and brimstone: which is the second death.
Rev. 21:27 And there shall in no wise enter into it any thing that
defileth, neither whatsoever worketh abomination, or maketh a lie:
but
they which are written in the Lamb’s book of life.
TESTIMONY OF HISTORY
Hide me from the secret counsel of the
wicked; from the insurrection (noisy crowd) of the workers of iniquity: Psalm 64:2NIV
They sharpen
their tongues like swords and aim their words like deadly arrows. Psalm 64:3
Shanan
(h8150) shaw-nan'; a prim. root; to point (trans. or intrans.); intens. to pierce; fig. to inculcate: - prick, sharp (en), teach
diligently, whet.
Whose arrows are sharp, and all their
bows bent, their horses hoofs shall be counted like flint, and their
wheels like a whirlwind: Is.5:28
According to Philo
condenming instrumental music at religious festivals, the gods of the
pagans exploit this weakness of men. For the sake of a better effect,
and with the intention of more easily cheating their devotees,
they have set their lies to
melodies, rhythms and meters.
Philodemus held as self
deceptive the view
that music
mediated religious ecstasy. He saw the entire condition induced by the noise of
cymbals and tambourines as a disturbance of the spirit.
He found it significant that, on the whole,
only women and effeminant
men
fell into this folly.
Accordingly, nothing of value could be attributed to music; it was no
more than a slave of the sensation of pleasure, which satisfied
much in the same way that food and drink did. Johannes Quasten
Eph. 4:26 Be ye angry, and sin not: let
not the sun go down upon your wrath:
Eph. 4:27 Neither give place to the devil.
First, God in Christ makes room only
for evangelists who teach that which HAS BEEN taught and AS it has been
taught. Of the future "School of the Word" Christ said:
Is. 8:20 To the law and to the testimony:
if they speak not according to
this word,
it is because there is no
light in them.
Second,
when God delivers Spirit or Word to the Son, he speaks WITHOUT METER.
And so, none of the Bible can be sung in the modern tunful sense:
that mark is left to identify LIARS and ROBBERS.
Third, there is NO FUNDING for the extra "ministry staff"
riding on the backs of widows and honest workers.
Therefore, all of the STAFF speak "on their own" and Jesus
said they were sons of the Devil. Therefore again,
Eph. 4:28 Let him that stole steal no more:
but rather let him labour,
working
with his hands the thing which is good,
that he may have to give to him
that needeth.
Eph. 4:29 Let no corrupt communication proceed out of your
mouth,
but that which is good to the use
of edifying, (Education)
that it may minister
grace unto the hearers.
Eph. 4:30 And grieve not the holy Spirit of God,
whereby ye are sealed unto the
day of redemption.
Eph. 4:31 Let all bitterness, and wrath, and anger, and clamour,
and evil speaking, be put away
from you, with all malice:
31 pasa
pikria
kai
thumos
kai
orgē
kai
kraugē
kai
blasphēmia
arthētō
aph'
humōn
sunpasēkakia.
Thumos A. soul, spirit,
as the principle of life, feeling and thought, esp. of
strong feeling and passion (rightly derived from thuō
II. soul, as
shown by the feelings and passions; and so,
1. desire or inclination, esp. desire for
meat and drink, appetite,
Orge A. natural impulse or propensity
(v. orgaō
II): hence, temperament, disposition, mood suiting one's own
mood or human wisdom, sophian hēgoumenos”
[leader] Pl.R.493d.
Sophia . cleverness or
skill
in handicraft and
art, in
music and
singing,
tekhnē kai s.
h.Merc.483, cf.
511; in
poetry,
Plat. Rep. 493d that it is wisdom to
have learned to know the moods and the pleasures of the motley
multitude in their assembly, whether about painting or
music or, for that matter,
politics? For if
a man associates with these
and offers and exhibits to them his
poetry
or any other
product of his
craft or any political service, and grants
the
mob authority over himself more than is unavoidable,
the proverbial
necessity of Diomede will compel him to give the public what it likes,
but that what it likes is really good and honorable,
have you ever
heard an attempted proof of this that is not
simply ridiculous?”
Ridiculous: they have heard no argument
advanced for it but such as might make the angels and almost the very
jack-asses weep
Krauge Crying, screaming, shouthing,
speaking in a loud voice,
Aeschin. 1 167 His offensive talk against
Philip is foolish and out of place, but not so serious a mistake as
that which I am about to mention. For confessedly he will be making his
slanderous charges against a man—he who is himself no man. But when he
insinuates shameful suspicions against the boy, by deliberately
applying to him words of double meaning, he makes our city ridiculous.
Aeirō
, II. raise up, exalt, “apo smikrou d' an areias megan” A.Ch.262, cf. 791; olbon Dareios ēren Id.Pers.164:—esp.
of pride and passion, exalt, excite, hupsou ai. thumon grow
excited, S.OT914;
2. raise by words, hence, praise, extol,
E.Heracl.322,
etc.; ai. logō to
exaggerate, D.21.71.
2. ogkon arasthai
to be puffed up, S.Aj. 129; “thaumaston ogkon aramenoi tou muthou” Pl.Plt.277b.
Pind. O. 1 From
there glorious song enfolds the wisdom of poets, so
that they loudly
sing [10] the son of Cronus, when they arrive at the rich and blessed
hearth of Hieron,
who wields the scepter of law in Sicily
of many flocks, reaping every excellence at its peak, and is glorified
[15] by the choicest music, which we men often play around his
hospitable table. Come, take the Dorian lyre down from its peg, if the
splendor of Pisa placed your mind under
the influence of sweetest
thoughts,...
Yes,
there are many marvels, [Thaumatos lying wonders]
and yet I
suppose the speech of mortals
beyond the true account
can be deceptive, stories
adorned with
embroidered lies;
[30] and Grace, who fashions all gentle things for
men,
confers
esteem and often contrives to make believable
the
unbelievable.
But the
days to come are the wisest witnesses. and of
Pherenicus
Homer Odyssey Hom. Od. 21.401
3. raise, lift, “tupōma ērmenoi kheroin”
S.El.54; kanoun ai. Ar.Av.850; “bous” IG22.1028.28, cf. Thphr.Char.27.5; rhothion
raise a surging cheer, Ar.Eq. 546; “Samosata aramenos metethēken”
Arariskō
(redupl. form of root ar,
2. please, gratify, “eme g' ha stonoess' ara^ren phrenas”
S.El.147 (lyr
V. make fitting or pleasing, arsantes kata thumon
(sc. to geras), Il.1.136.
Areskō
a^,
appease, conciliate,.
PARALLEL: OF WHAT PAUL CALLS THE SYNAGOGUE OR CHURCH
Rom.
15:1 We then that are strong ought to bear the infirmities of the weak,
and not to please ourselves.
Plăcĕo
1. In scenic lang., of players or pieces presented, to
please, find favor, give satisfaction: “primo actu placeo, Ter. Hec. prol. alt. 31: cui scenico placenti
2. Placere sibi, to be pleased or satisfied
with
one's self, to flatter one's self, to pride or plume
one's self:
scaenĭcus
(scen-
), a, um, adj., = skēnikos,
I. of or belonging to the stage,
scenic, dramatic, theatrical (class.).
I. Lit.: “poëtae,”
dramatic poets, Varr. L. L. 9, § 17
Müll.: “artifices,”
players, actors
“gestus,”
Cic. de Or. 3, 59, 220: “modulatio,”
Quint. 11, 3, 57:
2. scaenĭca
, ae, f., a female player, an actress, organa,”
Orgănum
, i, n., = organon,
I. an implement, instrument, engine
of any kind
Vitr. 10, 1.—Of
musical instruments, a pipe, Quint. 11, 3, 20; 9, 4, 10; Juv. 6, 3, 80; Vulg. Gen. 4, 21; id. 2 Par. 34, 12 et
saep.
Organon
, to/, (ergon, erdō) .
instrument, implement, tool, for making or doing
a thing
A. 3. musical instrument, Simon.31, f.l. in A.Fr.57.1
; ho men di' organōn ekēlei anthrōpous,
of Marsyas, Pl.Smp.215c ; aneu organōn psilois logois
ibid., cf. Plt.268b ; “o. polukhorda”
Id.R.399c, al.; “met' ōdēs kai tinōn organōn”
Phld.Mus.p.98K.; of the pipe,
Melanipp.2, Telest.1.2.
Rom. 15:2 Let every one of us please his neighbour for
his good to edification.
Aedificatio, I. Abstr., the act of building, a building or
constructing. II. Concr., a building,
a
structure, edifice,
III. Figurative, building up, instructing,
edification.
Absolute: loquitur ad Aedificationem
aedificationem Ecclesiae,Vulg. 1 Cor. 14, 12 ; ib. Eph. 4, 12.
1Cor. 14:3 But he that
prophesieth speaketh
1Cor. 14:12 Even so
ye, forasmuch as ye are zealous of spiritual gifts,
seek that ye may
excel to the edifying of the church.
Loquor a. [Sanscr. lap-, to talk, whisper; Gr.
lak-, elakon, laskô], to speak, talk, say (in the language of common
life, in the tone of conversation;
B. Act. 1. To speak out, to say, tell, talk
about, mention, utter, name, declare,
show,
indicate
or express clearly
Logos Speak opposite of myty,
poetry, meter
Logik-os
, ē, on, (logos) A.
of or for speaking or speech, merē l. the
organs of speech, Plu.Cor.38: logikē, hē, speech, Opposite .
mousikē,
D.H. Comp. 11; “l. phantasia”
expressed in speech, Stoic.2.61.
Plut. Cor. 38. These words were
actually uttered twice, as the story runs,
which would have us believe
what is difficult of belief and probably never happened.
For that statues
have appeared to sweat, and shed tears, and exude something
like drops of blood, is not impossible; since wood and stone often
contract a mould which is productive of moisture, and cover themselves
with many colours, and receive tints from the atmosphere; and there is
nothing in the way of believing that the Deity uses these phenomena
sometimes as signs and portents.
[2]
It is possible also that statues may emit a noise like a moan or a
groan,
by reason of a fracture or a
rupture, which is more violent
if it takes place in the
interior.
But that articulate speech, and language so clear and abundant and
precise, should proceed from a lifeless thing, is altogether
impossible; since not even the soul of man, or the Deity, without a
body duly organized and fitted with vocal parts, has ever spoken and
conversed.
SPEAK FOR EDIFICATION IS OPPOSITE TO
MUSIC
Mousikē
(sc. tekhnē), A. any
art
over
which
the Muses presided, esp. poetry sung to music, Pi.O.1.15, Hdt.6.129; “mousikēs agōn” Th.3.104, cf. IG12.84.16, etc.; “poiēsis hē kata mousikēn”
Pl.Smp.196e, cf. 205c; tis hē tekhnē, hēs to kitharizein kai to adein kai to embainein orthōs;
Answ. “mousikēn moi dokeis legein” Id.Alc.1.108d.
Rom. 15:3 For even Christ pleased not
himself; but, as it is written,
The reproaches of them that
reproached thee fell on me.
Rom. 15:4 For whatsoever things were written aforetime
were written for our learning,
that we through patience and
comfort of the scriptures might have hope.
Para-klêsis, eôs, hê,
calling to one's aid, summons, hoi ek paraklêseôs
sunkathêmenoi a packed party in the assembly, D.18.143.
2. imploring, appealing, tinos of or on the part of one,
3. invocation of gods, , PLond.3.1164d10 (iii A. D.).
II. exhortation, address, parainesin grapsantes
not a mere address to their
feelings,
but counsel to act rightly Isoc.1.5; p. tôn politôn pros aretên Aeschin.1.117 ;
tên tês sôphrosunês
paraklêsin . . autous parakeklêka Id.2.180 ;
axiôseiskai-klêseis Plb.1.67.10 .
III. consolation, LXX Is.30.7, Na.3.7, Ep.Hebr.6.18,
Isoc. 1 5 Therefore, I have not
invented a hortatory exercise, but have written a moral treatise; and I
am going to counsel you on the objects to which young men should aspire
and from what actions they should abstain, and with what sort of men
they should associate and how they should regulate their own lives. For
only those who have travelled this road in life have been able in the
true sense to attain to virtue—that possession which is the grandest
and the most enduring in the world.
This discourse is really
hortatory in the general sense of that word, but Isocrates
distinguishes it from hortatory （“protreptic”） discourses of the
sophists, which were lectures to stimulate interest in whatever kind of
learning they professed to teach, commonly oratory.
Rom. 15:5 Now the God of patience
and consolation [paraklesis]
grant you to be likeminded
one toward another according to Christ Jesus:
Rom. 15:6 That ye may with one mind and one mouth
glorify God, even the
Father
of our Lord Jesus Christ.
Rom. 15:7 Wherefore receive ye one another,
as Christ also received
us
to the glory of God.
Rom. 15:8 Now I say that Jesus Christ
was a minister of the
circumcision for the truth of God,
to confirm the promises made
unto the fathers:
Rom. 15:9 And that the Gentiles might glorify God for his
mercy;
as it is written, For this cause
I will confess to thee
among the Gentiles, [outward]
and sing
unto
thy
name.
[Inward]
Exomolog-eomai
, II. later in Act., agree, consent, Ev.Luc.22.6:—Pass., exōmologēmenai apodeixeis
agreed, admitted proofs,
2 Samuel 22.50 Therefore I will give thanks
to you, Yahweh,
among the nations, Will sing praises to your name.
Latin: Confĭtĕor III. In
eccl.
writers, to confess, own, acknowledge: Christum, Prud. steph.
5, 40.— With dat.: “tibi, Domine,”
Vulg. Psa. 137, 1: “nomini tuo,” id. ib. 141, 8.—Absol., Cypr. Ep. 15.—confessus
,
Psa. 137:1 By the rivers of Babylon, there we sat down, yea, we wept,
when we remembered Zion.
Psa. 137:2 We hanged our harps upon the willows in the midst thereof.
Eph. 4:32 And be ye kind one to another, tenderhearted,
forgiving one another,
even as God for Christ’s sake hath forgiven you.
6.04.10 4.10.11 280 11.05.11 380
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